than the most accomplished irreligious philosopher.
Comment.
Let it not, however, be forgotten, that the powers of the understanding and the intellectual graces are precious gifts of God; and that every Christian, according to the opportunities vouchsafed to him, is bound to cultivate the one and to acquire the other. Indeed, he is scarcely a Christian who wilfully neglects so to do. What says the apostle? Add to your faith knowledge, and to knowledge manly energy: for this is the proper rendering of αρετην, and not virtue, at least in the present and ordinary acceptation of the word.[18]
[17] Quod stat subtus, that which stands beneath, and (as it were) supports, the appearance. In a language like ours, where so many words are derived from other languages, there are few modes of instruction more useful or more amusing than that of accustoming young people to seek for the etymology, or primary meaning, of the words they use. There are cases, in which more knowledge of more value may be conveyed by the history of a word, than by the history of a campaign.
[18] I am not ashamed to confess that I dislike the frequent use of the word virtue, instead of righteousness, in the pulpit: and that in prayer or preaching before a Christian community, it sounds too much like Pagan philosophy. The passage in St. Peter's epistle is the only scripture authority that can be pretended for its use, and I think it right, therefore, to notice that it rests either on an oversight of the translators, or on a change in the meaning of the word since their time.
APHORISM XIII.
Never yet did there exist a full faith in the Divine Word (by whom light, as well as immortality, was brought into the world), which did not expand the intellect, while it purified the heart;—which did not multiply the aims and objects of the understanding, while it fixed and simplified those of the desires and passions.[19]
Comment.
If acquiescence without insight; if warmth without light; if an immunity from doubt, given and guaranteed by a resolute ignorance; if the habit of taking for granted the words of a catechism, remembered or forgotten; if a mere sensation of positiveness substituted—I will not say, for the sense of certainty; but—for that calm assurance, the very means and conditions of which it supersedes; if a belief that seeks the darkness, and yet strikes no root, immovable as the limpet from the rock, and like the limpet, fixed there by mere force of adhesion; if these suffice to make men Christians, in what sense could the apostle affirm that believers receive, not indeed worldly wisdom, that comes to nought, but the wisdom of God, that we might know and comprehend the things that are freely given to us of God? On what grounds could he denounce the sincerest fervour of spirit as defective, where it does not likewise bring forth fruits in the understanding?
[19] The effects of a zealous ministry on the intellects and acquirements of the labouring classes are not only attested by Baxter, and the Presbyterian divines, but admitted by Bishop Burnet, who, during his mission in the west of Scotland, was "amazed to find a poor commonalty so able to argue," &c. But we need not go to a sister church for proof or example. The diffusion of light and knowledge through this kingdom, by the exertions of the Bishops and clergy, by Episcopalians and Puritans, from Edward VI. to the Restoration, was as wonderful as it is praiseworthy, and may be justly placed among the most remarkable facts of history.
APHORISM XIV.
In our present state, it is little less than impossible that the affections should be kept constant to an object which gives no employment to the understanding, and yet cannot be made manifest to the senses. The exercise of the reasoning and reflecting powers, increasing insight, and enlarging views, are requisite to keep alive the substantial faith in the heart.
APHORISM XV.
In the state of perfection, perhaps, all other faculties may be swallowed up in love, or superseded by immediate vision; but it is on the wings of the cherubim, that is, (according to the interpretation of the ancient Hebrew doctors) the intellectual powers and energies, that we must first be borne up to the "pure empyrean." It must be seraphs, and not the hearts of imperfect mortals, that can burn unfuelled and self-fed. Give me understanding (is the prayer of the Royal Psalmist), and I shall observe thy law with my whole heart.[20]—Thy law is exceeding broad—that is, comprehensive, pregnant, containing far more than the apparent import of the words on a first perusal. It is my meditation all the day.[21]
Comment.
It is worthy of especial observation, that the Scriptures are distinguished from all other writings pretending to inspiration, by the strong and frequent recommendations of knowledge, and a spirit of inquiry. Without reflection, it is evident that neither the one can be acquired nor the other exercised.
[20] Ps. cxix. 34.—Ed.
[21] Ps. cxix. 97.—Ed.
APHORISM XVI.
The word rational has been strangely abused of late times. This must not, however, disincline us to the weighty consideration, that thoughtfulness, and a desire to rest all our convictions on grounds of right reasoning, are inseparable from the character of a Christian.
APHORISM XVII.
A reflecting mind is not a flower that grows wild, or comes up of its own accord. The difficulty is indeed greater than many, who mistake quick recollection for thought, are disposed to admit; but how much less than it would be, had we not been born and bred in a Christian and Protestant land, few of us are sufficiently aware. Truly may we, and thankfully ought we to, exclaim with the Psalmist: The entrance of thy words giveth light; it giveth understanding unto the simple.[22]
[22] Ps. cxix. 130.—Ed.
APHORISM XVIII.
Examine the journals of our zealous missionaries, I will not say among the Hottentots or Esquimaux, but in the highly civilized, though fearfully uncultivated, inhabitants of ancient India. How often, and how feelingly, do they describe the difficulty of rendering the simplest chain of thought intelligible to the ordinary natives, the rapid exhaustion of their whole power of attention, and with what distressful effort it is exerted while it lasts! Yet it is among these that the hideous practices of self-torture chiefly prevail. O, if folly were no easier than wisdom, it being often so very much more grievous, how certainly might these unhappy slaves of superstition be converted to Christianity! But, alas! to swing by hooks passed through the back, or to walk in shoes with nails of iron pointed upwards through the soles—all this is so much less difficult, demands so much less exertion
